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My excuse for venturing to offer a solution, however tentative and passing, to the problem of education is twofold.

For between thirty and forty years I have laboured without pause to establish a working and philosophic theory of education; and in the next place, each article of the educational faith I offer has been arrived at by inductive processes; and has, I think, been verified by a long and wide series of experiments.

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One thesis, which is, perhaps, new, that , appears to me to solve the question of a curriculum, as showing that the object of education is to put a child in living touch with as much as may be of the life of Nature and of thought.

Add to this one or two keys to self-knowledge, and the educated youth goes forth with some idea of self-management, with some pursuits, and many vital interests.

It is, however, with sincere diffidence that I venture to offer the results of this long labour; because I know that in this field there are many labourers far more able and expert than I - the 'angels' who fear to tread, so precarious is the footing!

But, if only in the volumes of the 'Home Education Series.' The treatment is not methodic, but incidental; here a little, there a little, as seemed to me most likely to meet the occasions of parents and teachers. They are not born either good or bad, but with possibilities for good and evil. The principles of authority on the one hand and obedience on the other, are natural, necessary and fundamental; but–– 4.

But we have no unifying principle, no definite aim; in fact, no philosophy of education.

As a stream can rise no higher than its source, so it is probable that no educational effort can rise above the whole scheme of thought which gives it birth; and perhaps this is the reason of all the' fallings from us, vanishings,' failures, and disappointments which mark our educational records.

And the path indicated by the law is continuous and progressive, with no transition stage from the cradle to the grave, except that maturity takes up the regular self-direction to which immaturity has been trained.

We shall doubtless find, when we apprehend the law, that certain German thinkers––Kant, Herbart, Lotze, Froebel––are justified; that, as they say, it is 'necessary' to believe in God; that, therefore, the knowledge of God is the principal knowledge, and the chief end of education.

It would seem that spontaneity is a condition of development, and that human nature needs the discipline of failure as well as of success.) 16. - We should teach children, too, not to 'lean' (too confidently) 'unto their own understanding,' because the function of reason is, to give logical demonstration (a) of mathematical truth; and (b) of an initial idea, accepted by the will.

In the former case reason is, perhaps, an infallible guide, but in the second it is not always a safe one; for whether that initial idea be right or wrong, reason will confirm it by irrefragable proofs. Therefore children should be taught, as they become mature enough to understand such teaching, that the chief responsibility which rests on them as persons is the acceptance or rejection of initial ideas.

Not having received the tables of our law, we fall back upon Froebel or upon Herbart; or, if we belong to another School, upon Locke or Spencer; but we are not satisfied. is upon us; and assuredly we should hail a workable, effectual philosophy of education as a deliverance from much perplexity.

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